In his paper Mindless statistics, Gerd Gigerenzer uses a Freudian analogy to describe the mental conflict researchers experience over statistical hypothesis testing. He says that the “statistical ritual” of NHST (null hypothesis significance testing) “is a form of conflict resolution, like compulsive hand washing.”

In Gigerenzer’s analogy, the **id** represents Bayesian analysis. Deep down, a researcher wants to know the probabilities of hypotheses being true. This is something that Bayesian statistics makes possible, but more conventional frequentist statistics does not.

The **ego** represents R. A. Fisher’s significance testing: specify a null hypothesis only, not an alternative, and report a *p*-value. Significance is calculated after collecting the data. This makes it easy to publish papers. The researcher never clearly states his hypothesis, and yet takes credit for having established it after rejecting the null. This leads feelings of guilt and shame.

The **superego** represents the Neyman-Pearson version of hypothesis testing: pre-specified alternative hypotheses, power and sample size calculations, etc. Neyman and Pearson insist that hypothesis testing is about what to do, not what to believe.

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I assume Gigerenzer doesn’t take this analogy too seriously. In context, it’s a humorous interlude in his polemic against rote statistical ritual.

But there really is a conflict in hypothesis testing. Researchers naturally think in Bayesian terms, and interpret frequentist results as if they were Bayesian. They really do want probabilities associated with hypotheses, and will imagine they have them even though frequentist theory explicitly forbids this. The rest of the analogy, comparing the ego and superego to Fisher and Neyman-Pearson respectively, seems weaker to me. But I suppose you could imagine Neyman and Pearson playing the role of your conscience, making you feel guilty about the pragmatic but unprincipled use of *p*-values.